Samoan Journals of John Williams 1830 and 1832

The Samoan magazines of John Williams 1830 and 1832

Télécharger The Samoan Journals of John Williams, 1830 et 1832 (Histoire du Pacifique) Buch pdf | audio. Robbie - Sabbatical - Glyn Jenkins March 2005. John Williams' Samoan magazines of 1830 and 1832. Samoan journals by John Williams, published in 1830 and 1832 /, with an introduction by R..

. Periodicals by John Williams in 1830 and 1832.

Theoretical Self in Samoa: Feelings, sexes and sexualities - Jeannette Marie Mageo

Theoretical Self in Samoa developed a new theorem of self in civilization through a Samoa Psychologic and Historic Anthropography. Like in many non-Western civilizations, Samoan self-images are more socio-centric - they emphasize the human role played - as self-centered - and emphasize personal, inner emotions and cognitions. Theoretical Self in Samoa is an important area for Oceania's psychologic anthropologists and Oceania student community and will also address student and scholar in the fields of arts, women's research and ancestry.

Chapters ii - Second Journey of John Williams

One will have seen that John Williams has not only brought the "word" to Samoa, but also the flu. I find the following paragraph in a text titled Samoa a Hundred Years Ago and Long Before, by Reverend George Turner - himself a member of the London Mission: During this journey, John Williams decided to move each of the islands in the group into revolution from one side of the world to the other.

When they were taken aboard and learned who I was and thought it would give me joy, they began to describe their heroic deeds by turning the humans into what they called it. Desiring to receive all the information I could get from these men, I asked about the number of conversions they had declared as between two and three hundred; and after they had asked how they had reached their goal, one of them said: "Why, Lord, I go and talk to the men and tell them that our God is good and their God is evil; and when they listen to me, I make them religions and baptize them".

I take a little soda and dip my hand into it and cross it in her forehead and breast, and then I read a little prayers to them in English. Moreover, it was explained on page 38 that the great nation's great bodies waited only for Williams' coming to abandon their pagan system.

Though he was away, Williams decided to settle in Malietoa's home, because he knew that it would give him shelter. Despite their uniquely uncultured and grotesquely outward appearances, it was not possible to see them without feeling the most vivid interest, while they were listening with their throats out and tongues open to the "important truths" with which they would be freed from the "horrible darkness" they had been wrapped in for eternities.

Rarotonga's classy looking chieftain Makea-King, who Williams had presented to him, aroused great interest because, in spite of his height and dominant appearance, he was clad in American costumes, with a purple outfit presented to him by Mrs Williams in a blanket and vest, and was wearing a nicely crafted mats to replace panty.

" Following the customary greeting, he expresses his sincere joy at welcome Williams back to the banks of Savaii, where they had been waiting for him most for several month. In the early Monday mornings, a gift of pork, breadfruits and other foods was delivered to the guests, and at ten o'clock a courier came to ask them to attend a gathering in the large townhouse.

On the note of an exploration on earth Williams gives a descriptive account of a small community called Safotulafai. It would have been easier for them to imagine themselves in an English garden than in a pagan town. It was kept in perfect order and had an appearance of seriousness that could not have been sought from a nation "in any other respect so barbaric".

" On another trip he mentioned that he had walked through one of the devil's sisterhoods. "When he was wearing a blanket, a fine piece of cloth to replace a pair of pants and a cap, he showed a more civilised look than most of his brothers. That'?s not what the chieftain wanted to hear.

and handed the towel over to Makea. The chieftain and the men of another village, about three nautical mile away, came to ask for a misionary before the rendezvous ended; and two ambassadors from a large village, about six nautical mile away, at the same procure, and also to ask for the honor of a visitor.

Although, Williams said, the ghost was willing and pleased, the meat was too faint to allow him to satisfy her. Having visited Manono and Apia, where no man was living then, John Williams left the Navigators Islands again. Christianity was established in Samoa by "two great British chieftains".

Every Samoa Samoan is headed by a Matai. Almost every single morning, in every town, they can be seen in a semicircular walk under the vaulted straw canopy of an open-walled Samoan home, on panda ridges, on a ground of flat pebble stones or crushed corals, nude, but for a volcanic ashes, of gangham or Mulberry tree crust, in serious and polite speech.

"Addressing these demigods," Stevenson said, "is quite a bit of know-how, and whoever visits a high chieftain does well to convince himself of the competency of his translator. "There was no doubt that some were persuaded of the foolishness and superstitions of their own religion; and some had vague notions of the mind and destiny.

There was a great crowd on that occassion when a dignified chieftain stood up and said: "It is my desire that the Christ faith should become all-pervasive. Now, I deduce that the God who has given these precious things to his worshipers must be more wise than our god, for they have not given us the same.

"He added, the men who taught us this faith may want our land and our wives. I have a sibling who praises the knowledge of these whites. Assuming we would go to their land and say that Jehovah was not the real God and ask them to discard him and become worshipers of Tangaloa, the Samoa Islands, what answer would they give?

They were so afraid that they wanted to hold their worship ceremonies, that they collected rugs, meals etc.. "Some years ago the New South Wales residents wanted the UK government to set up a village on one of the South Sea islands where vessels could freshen up and convert without risk.

This was conjectured by the unhappy Oldham Whaler,1 and the many tragic incidents that were taking place on these isles. "The pagans were still the only political party to benefit from such efforts," Williams said. With no improvement in the state of our churches' religions, the sacred and sublime emotions that have been summoned to practice, the fine examples of christian goodwill that have been shown, and the reflexive impact of the evangelistic company on the domestic effort, we can easily look at the economic benefits that have arisen and still arise from the work.

Currently, Samoa-Isulans have nothing else to discard but a smallinet, his land can be different from a missionary's friendly. "With regard to all these changes I have only one flat tendency to repeat: "Experience begins to show us," Stevenson repeated, "at least on the Polynesian Isles, that a habitual shift is more bloody than a bombing.

" Sometimes on a street through the trickling Samoa woods you come across a group of naked women who carry enough volcanic eruptions and wear their clothes on their sleeves. When they see a man in whiteness, they will stop and rush into the superfluous clothes, or hurry, when they come over, they will conceal their boobs in sham.

It' one of the great victories in Samoa, in theology. Clothing today is so popularly associated with Christianity that an open campaign against it would be seen by the locals as a conscious attack on the faith; it must now be considered an uneradicable nuisance, and the only prospect is to encourage a custom of cleanness and common-sense in their usage.

" The Gilbertines must be a dirty nation, of course. She has escaped, and she fidgets like an Englishwoman. "Regarding the Samoa administration, John Williams said that each village was a small autonomous state ruled by its own boss or chieftains, who did not seem to have very far-reaching authoritys.

There, he went on to say, seemed to be no head of government who exercised royal control over the whole group, as with Society1 and other isles; unless Tamafainga, whose position was strange in many ways, could be regarded as such. However, such powers must have been exercised somewhere; one or two months before his advent, an important leader who had tried to start a conflict was killed after a normal court-order.

Then the chieftain ordered them to get up and throw away these badges of their humiliation; and after they had done so, they went into his home, kissing his legs, and after they had received the assurance of the reprieve, they presented the shawl and mat as expiation and homeback.

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